Vakareliyska C. (Ed) The Curzon Gospel . 2 volumes,
2008, 1344 pp., hardbeack set in dust jackets, first impressionThis is the first full publication of Curzon Gospel,
transliterated and annotated. Introduction and commentary accessibly
presented for historians and theologians Contains a complete index verborum
of all orthographic and morphological forms. An essential tool for the
study of medieval Slavic. Offers unique insights into the history of the
Eastern Orthodox Church. This pioneering work introduces and presents the
first full publication of the text of an unusual fourteenth-century Bulgarian
gospel manuscript known as the Curzon Gospel. Volume I is an annotated
transcription edition of the manuscript. Volume II is a comprehensive introduction
and commentary volume analyzing its linguistic, orthographic, and textual
features. The Curzon Gospel c. 1354, is important both for the study of
the development of the Bulgarian language and for understanding the medieval
Slavic tradition of Gospel transmission. Unlike most medieval Slavic manuscripts,
it is reliably datable and serves as a chronological reference point for
other gospel manuscripts. Professor Vakareliyska's annotated transcription
edition includes modern chapter and verse numeration and a line-by-line
comparison of the text with a corpus of twelve other Church Slavonic manuscripts.
It has an index verborum of all orthographic and morphological forms in
the text and their locations. Professor Vakareliyska has written and designed
her commentary volume for a general audience of linguists, medievalists,
Byzantinists, and Church historians. She examines the Curzon Gospel's close
relationship to the thirteenth and fourteeth-century Dobreisho and Banitsa
gospels and, by comparing the three manuscripts, offers a broad reconstruction
of their common ancestor. She includes a detailed discussion of the Curzon
Gospel's calendar of saints, discussing its relation to the tenth-century
Constantinople Typikon and Latin martyrologies, and its implications for
the understanding of the medieval Slavic calendar tradition. The book is
fully indexed. These volumes offer a unique resource for the study of the
medieval Church Slavonic language and Gospel tradition, and the veneration
of saints in the Slavic Eastern Orthodox tradition. Cynthia Vakareliyska's
work will be treasured by generations of scholars.

( current price from the Oxford University press
( January 2015 ) is £ 310.00 OUR PRICE £99.50

Robert Curzon, 14th Baron Zouche (16 March 1810-2 August
1873), was a notable Victorian English traveler, travel writer, and diplomat,
active mainly in the Near East. He is perhaps best known for acquiring some of the
most important early Bible manuscripts from Eastern Orthodox monasteries
including the manuscript later named after him Curzon Gospel. Curzon was the son of the Hon. Robert
Curzon, younger son of Assheton Curzon, 1st Viscount Curzon, and his wife
Harriet Anne Curzon, 13th Baroness Zouche. He was educated at Charterhouse and Christ Church,
Oxford. In his Visits to Monasteries in the Levant [1849], he described
and justified his takings. He visited Mount Athos in 1837, and at the Monastery of St Paul, he recounts
how the abbot said 'We make no use of the old books, and should be glad
if you would accept one,' upon which he took two, including a fourteenth-century illuminated Bulgarian
gospel, now in the British Library. Lord Zouche succeeded his mother in
the barony in 1870. He died in August 1873, aged 63, and was succeeded in the title by his son Robert.

Winner of the Early Slavic Studies Association 2010
Distinguished Scholarship Award Winner of the 2009 American Association of Teachers
of Slavic and East European Languages Best Contribution to Slavic Linguistics
prizeWinner of the 2009 Bulgarian Studies Association John
D. Bell Memorial Book Prize

Knjazhij Izbornik za vyzpitanie na kanartikina volumes 1 and 2 Ed.
By Professor William Veder.A book compiled ca. 930 by (or at the behest of) Czar Peter I for the
moral education of his son Boris II. Its text, printed in Glagolitic, is
accompanied in Cyrillic by the version derived from it ca. 960 by Boris
II for the education of his children, preserved in transcription from the
original Glagolitic in the Izbornik of 1076. The differences between the
two texts are traceable in a comprehensive index of words and forms in
Cyrillic and Glagolitic. 2008, 504 pages. £ 55 ORDER
HERE

Veder, W.L., with Johnnes G. van der Tak and Susana Torres Prieto-Hay
(editors) The Scete Paterikon. 3 volumes. Introduction
and Indices. 2009, Volume 1: The Scete Paterikon. Introduction and Indices.
494pp., Volume 2: Patericon Sceticum. Greek Text, Latin Translations and
English Translation of the Slavonic Textus Receptus , 500 pages, Volume
3: Skimskii Paterik Slavyanskii perevod v prinyatom tekste i v rekonstruktsii
glagolicheskogo arkhetipa. 520pp., ( Pegasus Oost-Europese Studies 12-13-14)
new paperback set. £ 135 ** The Scete Paterikon is the
Slavonic translation of a Greek collection of Apophthegmata Patrum. 'They
may be viewed, in part, as conscious Christian rivals to the many anthologies
of maxims of pagan thinkers, while unconsciously providing one of the most
fascinating sources of social and intellectual life in the late Roman period'
(B. Baldwin in the Oxford Dictionary of Byzantium). It comprises ca. 1100
anecdotes, exhortations and sayings of the fathers of Christian monasticism
in Egypt and Palestine, as well as St John Chrysostom. The Slavonic text
(ca. 96,000 words) is the longest as yet identified to belong to the period
of the mission to Morava (863-885); it can be attributed to St Methodius.
Its impact on the conversion of the Slavs to Christ-ianity was massive,
as witnessed by the efflorescence of monastic establishments in and around
the cities of Pliska and Preslav in Bulgaria after 886 and the similar
efflorescence at Kiev in Russia after 1036. Consequently, it has a massive
and uninterrupted manuscript tradition well into the 17th century. All
the major branches of this tradition are identified and represented in
this edition, which is not, as customary in Slavic studies, an edition
of a single manuscript. It presents two versions of the text, a Cyrillic
textus receptus and a Glagolitic textus reconstructus, their differences
recorded in a full index of words and forms, of which roughly a quarter
are not attested in the so-called canon of Slavonic manuscripts. A full
apparatus of variant readings is appended to each apophthegm. The Greek
text underlying the Slavonic translation is not that reflected in the standard
edition of the Systematic Collection of Apophthegmata Patrum by J.-C. Guy
(Sources Chrétiennes 387, 474, 498). It is the same text that underlies
all Latin translations of the 6th century and which is partially preserved
in two Italo-Greek manuscripts as well as in the Alphabetic-Anonymous Collection
of Apophthegmata Patrum. It is also the text that underlies the Armenian
and Syriac translations of the early 6th century. The Greek text is reconstructed
from the available evidence using the criterion of harmony with its
translations and requiring minimal conjecture. Some sixty apophthegms
of the Anonymous Collection are edited in Greek for the first time. The
Greek text is confronted with the Latin translation of Pelagius and John
(before ca. 560), its gaps filled with the other early Latin translations,
foremost that of Paschasius of Dumio (ca. 570-580). It is laid out in full
parallel to the Slavonic translation. What more would a student of the
early Christian world and the vicissitudes of the transmission of texts
in it wish to have? Of course, maps, a full index of names and Biblical
quotations and references, as well as alphabetic listings of the initia
of the apophthegms in Greek, Latin and Slavonic. 3 volumes £135
ORDER
HERE